Martin Heidegger is widely acknowledged to be one of the most original and important philosophers of the 20 th century, while remaining one of the most controversial. His critique of traditional metaphysics and his opposition to positivism and technological world domination have been embraced by leading theorists of postmodernity Derrida , Foucault , and Lyotard. On the other hand, his involvement in the Nazi movement has invoked a stormy debate. Although he never claimed that his philosophy was concerned with politics, political considerations have come to overshadow his philosophical work. In his fundamental treatise, Being and Time , he attempted to access being Sein by means of phenomenological analysis of human existence Dasein in respect to its temporal and historical character. He also stressed the nihilism of modern technological culture.
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The following is the second installment of a two-part series. The first part can be found here. The foregoing has been an effort to inscribe das Ding within a philosophical genealogy that begins with Plato and extends all the way to Kant, Heidegger, and Marion, connecting psychoanalytic discourse with that of philosophy and phenomenology in particular. Let us trace this connection a little more closely. The Kantian influence on Freud is noted by Lacan as much as it is by Becker in his paper.
The event overflows quantity, the idol quality, the flesh overcomes relation, and the icon resists modality. Access to the fourth is provided by Lacan who writes:. I have already asked the question here as to what the critical conceivable minimum is for a signifying scale, if the register of the signifier is to begin to organize itself. There cannot be a two without a three, and that, I think, must certainly include a four…8. To know what a jug is it would seem enough to know that it was made—made by a potter, made by earth, made for the purpose of containing, made in the form of a jug.
For it, in it, and out of it. The void of the jug, however, is a void saturated with givenness. But the gift of the outpouring is what makes the jug a jug. In their respective endeavors, both thinkers, Heidegger and Marion, attempt to re- think reality. Yet, one could not hope to make much progress in this attempt without confronting, or rather without being confronted, by the thing.
After all, reality is above all the realm of the res. Heidegger, in the same lecture we have been discussing, offers a thoughtful lineage of the various transformations and transmutations which such words as res and causa underwent through history.
That is, what does it mean to occupy the place of the das Ding? What we were thinking in speaking of a place in relation to das Ding? This phrase, then, which we have chosen as the title of our presentation, already announces from the outset its central intention, namely, the body as das Ding. For both psychoanalysis and phenomenology the soul, in its most profound and fundamental understanding, which is also the less understandable, is somatic or, better yet, sarkic from sarx , that is, flesh.
A tinker is called to repair the broken jar and we are presented with two possible solutions. So the tinker refuses to leave his confinement and remains within the jar. There are some points of interest for our discussion of this story. Yet, we wonder whether the man on top and the man on bottom might not be the same man.
A metonymic substitution: the olive tree for the olive oil. Finally, something about the jar itself. The Brothers Taviani narrated this story as part of a film structured by five stories under the common title Kaos. The reason is that das Ding is at the center only in the sense that it is excluded. That is to say, in reality das Ding has to be posited as exterior, as the prehistoric Other that it is impossible to forget—the Other whose primacy of position Freud affirms in the form of something entfremdet , something strange to me, although it is at the heart of me… At the culmination of this celebration, the celebrant invokes over the void of the chalice the Holy Spirit, re-enacting thus the original and originary moment of creation ex nihilo , when the Spirit of God hovered over the chaotic abyss.
Creation begins again, endlessly, as a gift that keeps giving itself in excess. He is the recipient of a Templeton Foundation grant. He is the author of three books, editor of five volumes and he has published over thirty articles in English, Greek, Russian, Serbian, and Ukrainian.
And now we can define this relation to the real, and realize what the reality principle means. Sheridan New York: Norton, See his Preface to A. Your email address will not be published. This site uses Akismet to reduce spam. Learn how your comment data is processed.
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Martin Heidegger , the 20th-century German philosopher , produced a large body of work that intended a profound change of direction for philosophy. Such was the depth of change that he found it necessary to introduce a large number of neologisms , often connected to idiomatic words and phrases in the German language. Two of his most basic neologisms, present-at-hand and ready-to-hand , are used to describe various attitudes toward things in the world. For Heidegger, such "attitudes" are prior to, i.
Martin Heidegger (1889—1976)
Heidegger initially developed the themes in the text in the lecture "The Framework" " Das Gestell " , first presented on December 1, , in Bremen. A means can be seen as that through and by which an end is effected. Thus four ways of owing hold sway in the sacrificial vessel that lies ready before us. They differ from one another, yet they belong together. The four ways of being responsible bring something into appearance. They let it come forth into presencing.
File:Heidegger Martin 1950 2000 Das Ding.pdf